Psalms 122:2 — Word Study
WLCעֹ֭מְדוֹת הָי֣וּ רַגְלֵ֑ינוּ בִּ֝שְׁעָרַ֗יִךְ יְרוּשָׁלִָֽם׃
BSAOur feetregel [at last, now] ◂are standingʻâmad [firmly, in a strong sense, like Moses in Exodus 17:12] in your gatesshaʻar [city entrances, temple doors] O JerusalemYᵉrûwshâlaim [the city of peace]
| Greek | English | Parsing |
|---|---|---|
| עֹ֭מְדוֹת | standing | Verb, Qal, participle (active) feminine plural |
| הָי֣וּ | they were | Verb, Qal, perfect third person common plural |
| רַגְלֵ֑ינוּ | feet our | Noun common feminine dual construct, suffix |
| בִּ֝שְׁעָרַ֗יִךְ | in gates your | Preposition, noun common masculine plural construct, suffix |
| יְרוּשָׁלִָֽם׃ | O Jerusalem | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Our feet are standing in your gates, O Jerusalem. |
| KJV | Our feet shall stand within thy gates, O Jerusalem. |
| ASV | Our feet are standing Within thy gates, O Jerusalem, |
| YLT | Our feet have been standing in thy gates, O Jerusalem! |
| WEB | Our feet are standing within your gates, Jerusalem! |
| BBE | At last our feet were inside your doors, O Jerusalem. |
Translations agree on the wording of this verse, reflecting a consistent understanding across versions.
The sentence has a main clause with supporting phrases that clarify the subject and location.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָמַד
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 122:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Song of Ascentsgenerated
Psalm 122:2 expresses the joy of being in Jerusalem, a city of significance and peace. The psalmist emphasizes the importance of the city as a spiritual center, where the faithful gather to worship and celebrate their heritage. This verse highlights the physical act of standing in the gates, symbolizing a commitment to the community and its traditions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 84:7 | They go from strength to strength, until each appears before God in Zion. |
| 2 | Psalm 87:1–3 | He has founded His city on the holy mountains. |
| 3 | Psalm 100:4 | Enter His gates with thanksgiving and His courts with praise; give thanks to Him and bless His name. |
| 4 | Exodus 20:24 | You are to make for Me an altar of earth, and sacrifice on it your burnt offerings and peace offerings, your sheep and goats and cattle. In every place where I cause My name to be remembered, I will come to you and bless you. |
| 5 | 2 Chronicles 6:6 | But now I have chosen Jerusalem for My Name to be there, and I have chosen David to be over My people Israel.’ |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — עֹ֭מְדוֹת, 'O.me.dotgenerated
The word עָמַד (amad) is a participle meaning 'standing' and conveys a sense of stability and presence. It derives from a root that encompasses actions like remaining and enduring, indicating a strong, firm stance. The use of this word in the context of Jerusalem emphasizes the significance of being rooted in a place of worship and community.
In this verse, the participle form indicates an ongoing action, suggesting that the feet are not just standing momentarily but are firmly planted, reflecting a deep commitment to the city and its spiritual significance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which aligns closely with the KJV, ASV, YLT, WEB, and BBE in rendering the core meaning of the text.
Sentence Structuregenerated
The main verb הָי֣וּ, they were, governs the sentence, with the subject רַגְלֵ֑ינוּ (feet our) and a prepositional phrase בִּ֝שְׁעָרַ֗יִךְ (in gates your) completing the thought. The structure emphasizes the act of standing as a significant and stable presence in Jerusalem.
The Hebrew word order places emphasis on the feet and their position in the gates, highlighting the importance of this location in the context of worship and community.
Septuagint Backgroundgenerated
The Septuagint translates עֹ֭מְדוֹת as ἑστῶτες (hestōtes), which means 'having stood.' This choice reflects a similar emphasis on stability and presence, aligning with the Hebrew's meaning while also suggesting a completed action.
This translation indicates a continuity of meaning from Hebrew to Greek, reinforcing the significance of the act of standing in Jerusalem.
In plain words — the whole versegenerated
Psalm 122:2 describes the joy of standing in the gates of Jerusalem. The psalmist expresses a strong sense of presence and commitment to this significant city, which is a place of worship and community.
Frequently Asked Questionsgenerated
Standing in the gates symbolizes a firm commitment to the city and its spiritual significance, representing a connection to the community and its traditions.
Jerusalem is often called the city of peace due to its historical and spiritual significance as a center of worship and unity for the people of Israel.
Feet symbolize stability and presence, indicating that the psalmist is firmly committed to being in Jerusalem, a place of worship and gathering.
This verse connects to the theme of joy and unity in Jerusalem, emphasizing the importance of the city as a spiritual center for the people.
Reflection Questionsgenerated
- What does standing in the gates of Jerusalem mean for me personally?
- How can I cultivate a deeper connection to my community and its traditions?
- In what ways do I find peace in my spiritual practices?
- How can I express my joy in being part of a worshiping community?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the spiritual significance of Jerusalem, illustrating its importance in worship and community.
These are the feet that David washes in spirit when he teaches you how to keep them unsoiled, saying, “Our feet have been standing in your courts, O Jerusalem.” Certainly,Early Church Fathers on Psalms 122 →
"Our feet were standing in the courts of Jerusalem" [Psalms 122:2]...Consider what you will be there;Early Church Fathers on Psalms 122 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 122:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOur feet shall stand within thy gates, O Jerusalem. Which is to be understood not merely literally of the city of Jerusalem, and of continuance in the possession of it, it being lately taken out of
Read John Gill on Psalms 122 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOur feet shall stand within thy gates, O Jerusalem. Our feet shall stand within thy gates, O Jerusalem.
Read Robert Jamieson on Psalms 122 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOur feet shall stand; thither we shall come, and there we shall make our abode during the times of solemn worship. Within thy gates, O Jerusalem; in that city where the ark is now fixed. We shall wander no more from place to place, as the ark was removed.
Read Matthew Poole on Psalms 122 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 122:2 Our feet shall stand within thy gates, O Jerusalem.Ver. 2. Our feet shall stand within thy gates] Where the ark (at times transported) was now fixed; this was their great joy, so should it be ours that the true religion is now settled among us, and that we are at a certainty. There was a time when good Melancthon groaned out, Quos fugiamus habemus, quos sequamur non intelligimus, We know whom we should fly (viz. the Papists), but whom to follow we yet know not (Respons. ad Staphyl.).
Read John Trapp on Psalms 122 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Our feet shall stand.—Rather, Our feet have been, and are now, standing. “Here we stand at last at thy gates, O Jerusalem.” “We must imagine the pilgrims arresting their steps to gaze about them as they reach the gates.
Read Charles John Ellicott on Psalms 122 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Our feet shall stand] For seventy years we have been exiled from our own land; our heart was in Jerusalem, but our feet were in Chaldea. Now God has turned our captivity, and our feet shall shortly stand within the gates of Jerusalem. What a transition from misery to happiness! and what a subject for rejoicing!
Read AdamClarke on Psalms 122 →
CambridgeThe Cambridge Bible for Schools and Colleges2–4. The arrival of the pilgrims, and the impression produced by the sight of the city.
Read Cambridge on Psalms 122 →
Albert Barnes1798–1870Barnes' Notes on the BibleOur feet shall stand within thy gates, O Jerusalem - We shall enter the sacred city. It appears now in full view before us - its walls, its palaces, its sacred places.
Read Albert Barnes on Psalms 122 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Our feet are standing in your gates, O Jerusalem.
Our feet are standing within your gates, Jerusalem!
Our feet are standing in your gates, O Jerusalem.
Our feet are standing inside your gates, O Jerusalem.
Tyndale line
Our feet shall stand within thy gates, O Jerusalem.
Our feet are standing Within thy gates, O Jerusalem,
Our feet are standing within thy gates, O Jerusalem;
Our feet shall stand within thy gates, O Jerusalem.
Our feete shall stand in thy gates, O Ierusalem.
Strictly literal
Our feet shall stand within thy gates, O Jerusalem.
Our feet have been standing in thy gates, O Jerusalem!
Our feet have been standing in your gates, O Jerusalem!
Our feet are now standing within thy gates, O Jerusalem!
Jerusalem, our feet are standing within your gates!
From the Latin
Behold as the eyes of the servants are on the hands of their masters, As the eyes of the handmaid are on the hands of her mistress: so are our eyes unto the Lord our God, until he have mercy on us.
Simplified
Now we're standing inside your gates, Jerusalem!
At last our feet were inside your doors, O Jerusalem.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the core wording of the verse, with the Septuagint matching all five Hebrew words. The Dead Sea Scrolls contain a partial restoration but align closely with the Masoretic Text, reinforcing the consistency of this verse across ancient witnesses.
עֹ֭מְדוֹת הָי֣וּ רַגְלֵ֑ינוּ בִּ֝שְׁעָרַ֗יִךְ יְרוּשָׁלִָֽם׃
5 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
עומדות היו רגל׳י בשערי׳ך ירושלים
4 words on the leather — 1 partly restored.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 122:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqp3cp — Verb · Qal · perfect third person common pluralHVqp3cp
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bp
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2fs
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
N-proper — Noun properHNpl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
